Benefits of the Hadith: (When 'Ali married Fatimah, the Messenger of Allah (peace and blessings be upon him) said to him: (Give her something) . . . ) .
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The Shaykh : The important point is that this hadith highlights the virtue of 'Ali ibn Abi Talib, for the Prophet (peace and blessings be upon him) married his daughter to him.
And among the benefits of this hadith is that a mahr (bridal gift) is obligatory in the marriage contract; it is obligatory because when he said:Sunan Abi Dawud 2125Sahih (Al-Albani). And what indicates this, meaning that a mahr is obligatory for the marriage, is the saying of Allah the Exalted: [An-Nisa 4:24].
And because if we were to permit marriage without a mahr, it would be equivalent to a gift, and a gift is specific to the Prophet (peace and blessings be upon him) by the explicit text of the Qur'an, as He said: meaning, and We made lawful to you a believing woman [Al-Ahzab 33:50].
Now, if it is stipulated, or if the husband stipulates, that there is no mahr upon him, the scholars have differed regarding the validity of the marriage, but they agreed that the stipulation is defective. The stipulation is defective, but is the marriage valid?
The Shaykh al-Islam (may Allah have mercy on him) holds that the marriage is not valid, because this is a stipulation that contradicts the essence of the contract, and any stipulation that contradicts the essence of the contract invalidates the contract. He said: "For Allah only made lawful what He made lawful of women on the condition of the mahr:[An-Nisa 4:24].
And some scholars said: The marriage is valid and the stipulation is defective, and she is entitled to the mahr al-mithl (the equivalent mahr). As for if he married her and remained silent, the marriage is valid and she is entitled to the mahr al-mithl.
Now, and among the benefits of this hadith is the Prophet's (peace and blessings be upon him) knowledge of the circumstances of his in-laws, for he knew what 'Ali ibn Abi Talib (may Allah be pleased with him) had.
Yes, and among the benefits of this hadith is that a report based on assumption is not considered lying, even if it contradicts reality. Where do we take this from?
When he said: I have nothing, this includes everything, so the Prophet (peace and blessings be upon him) accepted it from him, but he clarified to him that he had something. So if a person reports something based on his assumption and it turns out to be contrary to his assumption, he is not considered a liar.
And branching from this is the benefit that if a person swears an oath about something based on his strong assumption, he does not break his oath, and there is no difference whether this is in the future or in the past. So if it is said to a person: So-and-so will arrive tomorrow, and he says: By Allah, he will not arrive, based on his strong assumption, and then he arrives, he has not broken his oath, as this principle derived from the Sunnah indicates.
And among the benefits of this hadith is that the mahr is valid with any valuable item, due to his saying:.
And among its benefits is that it is permissible for the mahr to be something that is not suitable for a woman, but she sells it or gives it as a gift. How is that?
Because if the armor is the iron armor used to protect against arrows, a woman does not usually wear it, and if the armor is men's clothing, a woman also does not wear it, because it is not permissible for a woman to imitate men.
Now, if someone asks: Did 'Ali give her this armor or what?
We say: The reality is that the hadith does not mention 'Ali's answer, meaning 'Ali did not say: I have it, nor did he say: I sold it, nor did he say: I want to give her something else, so it is possible. But perhaps someone would say: What is closer is that he gave it to her as her mahr; this is the apparent meaning, because the saying of the Messenger: means give it to her as her mahr, so the apparent meaning is that he gave it to her as her mahr.
And among the benefits of this hadith is that a mahr (bridal gift) is obligatory in the marriage contract; it is obligatory because when he said:
Give her something. He said: I have nothing with me. He said: Where is your Hutamiyyah (coat of mail).
أعطها شيئا، قال: ما عندي شيء، قال: أين درعك الحطميةAnd lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property
وأحل لكم ما وراء ذلكم أن تبتغوا بأموالكمAnd because if we were to permit marriage without a mahr, it would be equivalent to a gift, and a gift is specific to the Prophet (peace and blessings be upon him) by the explicit text of the Qur'an, as He said:
and a woman
وامرأةif she gives herself to the Prophet [and] if the Prophet wishes to marry her, [this is] only for you, excluding the [other] believers
إن وهبت نفسها للنبي إن أراد النبي أن يستنكحها خالصة لك من دون المؤمنينNow, if it is stipulated, or if the husband stipulates, that there is no mahr upon him, the scholars have differed regarding the validity of the marriage, but they agreed that the stipulation is defective. The stipulation is defective, but is the marriage valid?
The Shaykh al-Islam (may Allah have mercy on him) holds that the marriage is not valid, because this is a stipulation that contradicts the essence of the contract, and any stipulation that contradicts the essence of the contract invalidates the contract. He said: "For Allah only made lawful what He made lawful of women on the condition of the mahr:
that you seek them [in marriage] with [gifts from] your property
أن تبتغوا بأموالكمAnd some scholars said: The marriage is valid and the stipulation is defective, and she is entitled to the mahr al-mithl (the equivalent mahr). As for if he married her and remained silent, the marriage is valid and she is entitled to the mahr al-mithl.
Now, and among the benefits of this hadith is the Prophet's (peace and blessings be upon him) knowledge of the circumstances of his in-laws, for he knew what 'Ali ibn Abi Talib (may Allah be pleased with him) had.
Yes, and among the benefits of this hadith is that a report based on assumption is not considered lying, even if it contradicts reality. Where do we take this from?
When he said: I have nothing, this includes everything, so the Prophet (peace and blessings be upon him) accepted it from him, but he clarified to him that he had something. So if a person reports something based on his assumption and it turns out to be contrary to his assumption, he is not considered a liar.
And branching from this is the benefit that if a person swears an oath about something based on his strong assumption, he does not break his oath, and there is no difference whether this is in the future or in the past. So if it is said to a person: So-and-so will arrive tomorrow, and he says: By Allah, he will not arrive, based on his strong assumption, and then he arrives, he has not broken his oath, as this principle derived from the Sunnah indicates.
And among the benefits of this hadith is that the mahr is valid with any valuable item, due to his saying:
So where is your Huthmi armor?
فأين درعك الحُطَميةAnd among its benefits is that it is permissible for the mahr to be something that is not suitable for a woman, but she sells it or gives it as a gift. How is that?
Because if the armor is the iron armor used to protect against arrows, a woman does not usually wear it, and if the armor is men's clothing, a woman also does not wear it, because it is not permissible for a woman to imitate men.
Now, if someone asks: Did 'Ali give her this armor or what?
We say: The reality is that the hadith does not mention 'Ali's answer, meaning 'Ali did not say: I have it, nor did he say: I sold it, nor did he say: I want to give her something else, so it is possible. But perhaps someone would say: What is closer is that he gave it to her as her mahr; this is the apparent meaning, because the saying of the Messenger: